28. Universalistic Hedonism.-29. General Criti- cism of Hedonism. (a) Pleasure and Value. (b) Quality of Pleasures. (c) Kinds of Pleasures. (d) Pleasure inseparable from its Object. (e) Pleasures cannot be summed. (f) Matter without Form. ? 1. Application of Evolution to Morals.- 2. Develop- ment of Life.- 3. Higher and Lower Views of De- velopment.- 4. Explanation by Beginning.-25. Mr. Herbert Spencer's View of Ethics.—? 6. Criti- cism of Mr. Spencer's View.—¿ 7. Views of other Evolutionists.- 8. Natural Selection in Morals.- ? 9. Need of Teleology.- 10. Explanation by End. - 11. Green's View of Ethics.- 12. The True Self.- 13. The real Meaning of Self-consistency.— PAGE CHAPTER VI.-THE BEARING OF THEORY ON PRACTICE. 1. Different Views.- 2. Relation of Different Views to the Various Ethical Theories.- 3. The Intuitionist View.- 4. The Utilitarian View.-2 5. The Evolu- tionist View.-? 6. The Idealistic View.- 7. Sum- 1. The Social Self.- 2. Society a Unity.- 3. Egoism Ethics a Part of Politics.- 7. Plato's View of Ethics.- 8. Aristotle's View of Ethics.-29. Cos- mopolitism. - 10. Christian Ethics. - 11. The Social Universe.- 12. Society an Organism.—¿ 13. CHAPTER II.—MORAL INSTITUTIONS. ? 1. The Social Imperative.—? 2. Justice.—¿ 3. Law and Public Opinion.- 4. Rights and Obligations.— 5. The Rights of Man. (a) Life. (b) Freedom. (c) Property. (d) Contract. (e) Education.—? 6. Ultimate Meaning of Rights and Obligations.—8 7. Social Institutions. (a) The Family. (b) The Work- shop. (c) The Civic Community. (d) The Church. 1. Nature of Moral Laws.- 2. Respect for Life.- 3. Respect for Freedom.- 4. Respect for Character.- 5. Respect for Property.-26. Respect for Social Order.-7. Respect for Truth.- 8. Respect for Progress.-9. Casuistry.- 10. The Supreme Law. - 11. Conventional Rules.- 12. Duties of Per- 1. Relation of the Virtues to the Commandments.- ? 2. Virtues relative to States of Society.- 3. The Ethos of a People.- 4. The Virtues relative to the Social Functions.- 5. The Nature of Virtue.- PAGE CHAPTER V. THE INDIVIDUAL LIFE. 1. The Higher Individualism.- 2. Conversion.- 3. Conscientiousness.- 4. Self-Examination.- 5. The Study of the Ideal.- 6. The Monastic Life.— 87. Beautiful Souls.- 8. Asceticism.- 9. The Contemplative Life.- 10. Relation of the Inner PAGE 21. Moral Evil.- 2. Vice. - 3. Sin.- 4. Crime.— 5. Punishment.- 6. Theories of Punishment.- 27. Responsibility.- 8. Remorse. - 9. Reforma- 21. Social Evolution.- 2. The Moral Universe.- 3. Inner Contradictions in our Universe. - 4. Sense of Incompleteness.- 5. Deepening of Spiritual Life. CONCLUDING CHAPTER.-ETHICS AND METAPHYSICS. ? 1. General Remarks.- 2. Validity of the Ideal.- 3. Morality and Religion.- 4. The Relation of Reli- gion to Art. 5. The Necessity of Religion.—2 6. The Failure of Life.- 7. The Failure of Society.— 28. The Failure of Art.- 9. The Demand for the Infinite. 10. The Two Infinites. — 11. The First Religion.- 12. The Second Religion.—¿ 13. The Third Religion.- 14. Religion and Supersti- tion.- 15. The Essential Significance of Religion. - 16. The Ultimate Problems of Metaphysics..... 415 INTRODUCTION. CHAPTER I. THE SCOPE OF ETHICS. § 1. DEFINITION. The Science of the Ideal in Conduct.-Ethics is the science of Conduct. It considers the actions of human beings with reference to their rightness or wrongness, their tendency to good or to evil. The name 66 Ethics" is derived from the Greek τὰ ἠθικά. This again comes from ἦθος, meaning character; and this is connected with 20os, custom or habit. Similarly, the term "Moral Philosophy," which means the same thing as Ethics, is derived from the Latin mores, meaning habits or customs. Ethics, then, we may say, discusses men's habits and customs, or in other words their characters, the principles on which they habitually act, and considers what it is that constitutes the rightness or wrongness of these principles, the good or evil of these habits. These terms, however, "Right" and "Good," seem to require a little explanation. (a) Right. The term "Right" is derived from the Latin rectus, meaning "straight" or "according to rule." The Greek word corresponding to it is díxatos, which also meant originally "according to rule." When we say, then, that conduct is right, we mean primarily that it is according to rule. Rules, however, have reference to some result to be achieved by them; and it is this fact that is indicated by the second term, "Good." (b) Good. The term "Good" is connected with the German gul, and contains the same root as the Greek ayalós. A thing is generally said to be good when it ἀγαθός. is valuable for some end. Thus, particular kinds of medicine are said to be good for this or that complaint. Similarly, when we speak of conduct as good, we may mean that it is serviceable for the end we have in view. It should be carefully observed, however, that the term "good" is also used (perhaps even more frequently) to signify not something which is a means to an end, but something which is itself taken as an end. Thus the summum bonum, or supreme good, means the supreme end at which we aim. Thus, when we say that the science of Ethics is concerned with the rightness or goodness of human conduct, we mean that it is concerned with the consideration of the serviceableness of our conduct for some end at which we aim, and with the rules by which our conduct is to be directed in order that this end may be attained. But if we are to consider the serviceableness of our actions to an end, and the rules by which this end is to be attained, it is evident that we must have some understanding of the nature of the end itself. Now there are many ends to which our actions 2 1 Cf. Muirhead's Elements of Ethics, p. 65. Also, Spencer's Data of Ethics, chap. iii. 2 This statement must be regarded as provisional. It is to some extent modified by the following paragraphs. |